Arms Open Wide

Christ is risen from the dead, trampling down death by death, and upom those in the tombs bestowing life!

Our Orthodox Christian faith is, at times, not politically correct. We are called to a more enduring standard than that. Accordingly, the spokespersons of disability movements will tend to judge our Church according to the views that are held to be correct in the universities, which study issues pertaining to disability; these views are seen to be “the cutting edge.” The holy Apostolic Catholic (Orthodox) Christian Tradition is not, unfortunately, “the bottom line.” I’m speaking of the secular world-outside the Church. Of course, this approach can filter into the Church, and  it must be weighed in the balance decisively.

And I would add, though, it is our responsibility to listen to the concerns of folks in the disability movements, whether in the Church or not, and interpret and apply our Christian Tradition in ways that are loving and appropriate to the lives of people here and now. What harm is there in saying or writing “spokespersons,” for instance? (Actually I know an esteemed Antiochian Orthodox Christian Priest who argues mightily against it, and his arguments have some weight. But this is beyond the scope of the concerns I am about to address.) 

Here is an article I’ve known about for some time which addresses “Inclusion” in Cyprus from a Symposium in Glasglow, Scotland in August, 2005, by Simoni Symeonidou, of the University of Cambridge: http://www.isec2005.org.uk/isec/abstracts/papers_s/symeonidou%20_s.shtml 

If you want to simply see what he has to say about the Orthodox Church, scroll down to ‘HIDDEN’ CURRICULUM, ‘HIDDEN’ SEGREGATION and read the next few paragraphs. (However, in all fairness, it is better to read the article from beginning to end, if one wants to understand his point.)

To sum up his complaint, he feels the Orthodox Church of Cyprus, in its constant exhortations of the faithful to practice charity, hinders progress toward inclusion “and the development of social welfare policy.” Charity is associated with “pity.”

Are these legitimate concerns? To be sure, they are. If alms are given without the sense that the persons receiving them is equally “made in the image of God,” but rather than in a condescending fashion, there is a failure of love, of “charity” rightly defined. Alongside alms, a warm-hearted advocacy of equal opportunities for disadvantaged persons to achieve their full potential and develop their God-given gifts in the Church and in society is called for by our glorious God, Who Is Charity, or Love. (1 Epistle of St. John 4:8 )

But let’s be honest; we all fall short. Personally, I think we American Orthodox can learn a lot from Orthodox Christians in traditionally Orthodox countries, in regard to charity, including efforts specifically related to persons with disabilities. Perhaps as a whole, their societies fall very short of the goal; but certainly there are local efforts that please the heart of God, which are as incense before Him.

I scour the Internet for these efforts. But many, I’m sure, are adverse to broadcasting their good works- for good and blessed reasons.

Scholars devote themselves to analyzing their specialties, to breaking them down into their parts. They employ their highly honed critical thinking skills in the process. Uncovering weaknesses in systems, toward a theory that would enable better systems, is their goal, for the most part. It is a noble task that can bear good fruit. (as long as the scholar abides in Christ!) 

But one thing I appreciate about the Orthodox Christian Church is how we focus on putting it all together, which is synthesis, rather than analysis: for instance, our ”remembrance” of our “telos,” our latter end; seeing salvation in terms of deification, union with God, restoration to the Divine likeness, rather than examining and debating the place of each facet in this jewel and its place in the progression of our eternal life (such as the Protestant wranglings over the relation between justification and sanctification).

We are called to focus daily on the hard work of faith and repentance, and are also called to a charity that includes all, as we proclaim in each Divine Liturgy: “Thine own of Thine own we offer unto Thee, in behalf of all and for all.” This is not pity. 

As the Holy Scriptures proclaim, this charity is in small things, which are like mustard seeds, “the smallest of seeds,” which germinate and grow to give shades to birds.

We simply don’t start with social welfare policy. An Orthodox Christian effort to forge a public policy to be implemented in society will probably have to make compromises with groups and ideologies which will prove to be many flies in our soup. Sometimes our parish and community efforts grow to be more notable pan-Orthodox efforts. But that’s the Holy Spirit’s work; we sow seeds, and tend them.

Joseph Pearse wrote a book recently entitled “Small is Still Beautiful,” which captures this approach well, in terms of its societal implications: http://larison.org/2006/12/26/small-is-still-beautiful/ also  http://thinkingreed.wordpress.com/2007/10/11/book-review-small-is-still-beautiful/ 

Let the scholars scrutinize, but when it comes to putting Charity in perspective, give me St. Basil the Great: http://stjohndfw.info/charity.html (quotes on charity) & http://orthodoxwiki.org/Basil_the_Great  (overview with many links) & http://frgregory.blogspot.com/2008/04/st-basil-great-on-hesychia.html (on hesychia) & http://www.ccel.org/b/basil/ (biography & works) & http://www.orthodox.net/confess/lament.html  (on lamenting my sins) &  http://www.abbamoses.com/anaphora.html (the Anaphora prayer from the Liturgy of St. Basil) & http://armsopenwide.wordpress.com/2007/01/05/stbasil-the-great/ (on St. Basil’s leadership and personal involvement in monastic charity) & http://www.orthodoxytoday.org/articles/StBasilBehavior.htm (on Christian behavior) & http://www.monachos.net/library/Basil_the_Great_of_Caesarea_-_Collection_Area_and_Study_Links  (various works by him and on him; hymns to St. Basil) & http://sognodargento.blogspot.com/2008/01/st-basil-great-and-st-gregory-nazianzen.html (short biography on St. Basil & St. Gregory the Theologian and the source of the icon displayed above)

Father Steven P. Tsichlis  wrote this short and insightful piece which combines a respect for the dignity of the child with disabilities with the gravity of the situation of the family with a child with special needs, as well as the need for the rest of us to reflect before blurting out something unhelpful. Here it is: http://www.stpaulsirvine.org/html/specialneeds.htm 

There’s a lot of content on this parish’s website (the list on the right of the page) For instance, under “People,”  “Special Folks” at St. Paul’s: http://www.stpaulsirvine.org/html/specialfolks.htm 

You were expecting people with disabilities? Well, I fooled you. Instead, two remarkable older ladies are featured. They, too, are indeed special. The word “special” has a much wider application than it’s connotations in the disability community. And it can be used to segregate rather than honor people with disabilities. There’s a real need for fresh expressions to get across messages to other people’s hearts. So let’s work on it!

Reprint (with revisions) from April 2007

. . . 7. You are pleased when people help you when you are in need. Therefore strive yourself, as much as you can, to help your neighbor in all of his needs. For alms (all good deeds) doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life (Tobit 12:9) the Word of God tells us. Here we must follow a special rule. Namely:                 

 a) We must first, before helping other people help those whom God’s foresight has united us with, i.e., parents, relatives, authorities, benefactors, those under our authority, and fellow believers. St. Paul says concerning the first group, But if any provide not for those of his own house, he hath denied the Faith, and is worse than an infidel (I Tim. 5:8). Concerning fellow believers the Apostle teaches: As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith (Gal. 6:10).

b) Among the above, before others,  come to the assistance of those who are especially in need, that is the ill and disabled. . . .

     Even if you cannot give them what they specifically need, then at least visit them, serve them in some way, and comfort them. Act in this way even if they are totally ungrateful to you, for Love does not seek its own (I Cor. 13:5), and the Lord will reward you. . .

from How Should We Conduct Ourselves in Relation to Other People? By Metropolitan Gregory of St. Petersburg (1904). Read the entire treatise at the blog Orthodox Christian, the source of this exhortation: http://orthodoxchristian.blogspot.com/2007/02/elements-of-christian-conduct.html 

 Illustration from http://www.orthodoxinfo.com/praxis/pr_misc.aspx 

(with a focus on “The Sacredness of Newborn Life,” a presentation by Fr. John Breck in 2002 at the Orthodox Peace Fellowship’s second annual North American conference on THE SACRED GIFT OF LIFE.) In his talk Fr. John addresses, from an Orthodox Christian understanding of the matter, the personal realities of welcoming a child into the world. He contrasts our society’s approach to this event with the response the Church is called by God to make. The best way to understand what he is saying in regard to newborn children with disabilities is to read the entire piece.This article is from the Orthodox Peace Fellowship website.

In section IV he begins to address our Orthodox Christian response to a newborn with disabilities. But rather than distort his message in any way by taking it out of context, I invite you to access it here: http://incommunion.org/articles/conferences-lectures/the-sacredness-of-newborn-life 

And from this web address you can access the other lectures given at that Orthodox Peace Fellowship Conference: http://incommunion.org/articles/conferences-lectures/the-sacred-gift-of-life 

Also, you may click here for some other articles by Fr. John Breck from Beliefnet.com: http://www.beliefnet.com/author/author_71.html 

TODAY IS BRIGHT THURSDAY: CHRIST IS RISEN FROM THE DEAD, TRAMPLING DOWN DEATH BY DEATH, AND UPON THOSE IN THE TOMBS BESTOWING LIFE!

Sarah-Louise Casey, Great Britain, World Down Syndrome Swimming Championships, Limerick, Ireland, September 2006

Saturday, 10 March 2007, 23:09 GMT

Sportswoman of the Year went to swimmer Sarah-Louise Casey.

Casey, who participated in the Special Olympics European Youth Games, set four world records during 2006 and won the 100m butterfly at the Learning Disability National Championships.

from the BBC:  http://news.bbc.co.uk/sport2/low/other_sports/disability_sport/6438165.stm 

Reprinted with revisions from March 2007

 “Then the eyes of the blind shall be opened,  and the ears of the deaf shall hear; then shall the lame man leap like a deer, and the tongue of the dumb shall speak clearly. (Isaiah 35:5-6a)  . . . .  “for you who fear my name the Sun of righteousness shall arise with healing in His wings, You shall go forth leaping as little calves released from their bonds.” (Malachi 3:20)

Icon from http://orthodoxpascha.com/ 

Today is the Day of Resurrection! Let us shine with the Feast! Let us embrace one another. Let us say, brethren! And because of the Resurrection, let us forgive all things to those who hate us, and in this wise, exclaim: Christ is risen from the dead trampling down death by death and upon those in the tombs bestowing life. (Doxastikon from the Paschal Orthros)

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. . . .  For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called , both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

     For you see your calling, brethren that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God- and righteousness and sanctification and redemption- that, as it is written, “He who glories, let him glory in the LORD.”

     And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified.

 

(from 1 Corinthians 1:18-2:2, epistle reading for Great Vespers of Holy Friday, from The Orthodox Study Bible http://www.orthodoxstudybible.com/ ) Icon from http://southern-orthodoxy.blogspot.com/2006/04/orthodox-holy-week.html )

And also a word from St. John of Krondstadt’s My Life in Christ, page 340:

O how bitter were my sins to Thee, Christ, my God and my Saviour, when Thou wast buffeted, scourged, spit upon; when Thy head was pierced with thorns and Thou was nailed to the cross for my sake; when Thou hungest on the cross, in unspeakable torments, to save me from the most bitter, unspeakable torments of hell! But I ought to call to mind more frequently this Thy self-exhaustion, these Thy sufferings, in order not to commit sin, and to zealously fulfill all virtue in order to love Thee with all my heart, to fulfil Thy saving commandments. Meanwhile, I often forget this awful sacrifice, offered for me by the Only Begotten, unoriginate, co-eternal Son of the Heavenly Father. Grant unto me then, Lord, a pure heart and unchangeable repentance, leading to salvation; grant that I may find favor in Thy sight during the remainder of my life!

. . . Jesus said, “Go into the city to a certain one, and say to him, ‘The Teacher says, My time is at hand; I will keep the passover at your house with my disciples.’” And the disciples did as Jesus had directed them, and they prepared the passover. 

As Jesus said, “The Kingdom of God is within you” (or “in your midst.”) (St. Luke 17:21) The Lord directed the continuation of this Most Blessed Meal by saying “Do this in remembrance of Me.” We feed upon His Body and Blood when, with proper and reverent preparation, we partake of the Holy Eucharist. It is the Mystery of mysteries, the culmination of all the others- He in us and we in Him!

This central act of offering, thanksgiving, and worship is alluded to throughout the Holy Scriptures, especially in the account of the feeding of the 5000 in the Gospel of St. John. And the Lord’s Supper as well as the Eucharist relate to how we live our daily lives- eating together being the most obvious. The Lord gave this command in regard to our feasts:

“But when you give a feast, invite the poor, the maimed, the lame, and the blind. And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.” (St. Luke 14:13-14)

St. John Chrysostom’s first sermon on St. Paul’s Epistle to the Colossians sets forth a choice; would you rather take part in a rich banquet on fine dinnerware with dignitaries, or share a simple meal with poor, the blind, the lame, and the maimed? Access the sermon here: http://www.ccel.org/ccel/schaff/npnf113.iv.iv.i.html    (pp. 260-263) St. John Chrysostom, as you might imagine, chooses the latter option, and argues for it.

And also to be remembered is that following the Supper, our Lord Jesus washed the disciples’ feet. Jean Vanier (L’Arche) gave a good word 10 years ago on the implications of this wondrous act of humble service in relation to our interactions with poor people and those with disabilities (whom Mr. Vanier has devoted his life to serving): http://www.wfn.org/1998/08/msg00112.html 

reprint from April 2007 with revisions

Behold, the Bridegroom cometh at midnight, and blessed is the servant whom he shall find awake. But he whom he shall find neglectful is verily unworthy. Behold, therefore, my soul, beware, lest thou fallest into deep slumber, and the door of the kingdom be closed against thee, and thou be delivered to death. But be thou wakeful,  crying Holy! Holy! Holy! art Thou, O God. . . .

I behold Thy bridal chamber richly adorned, O my Saviour; but I have no wedding garment to worthily enter. Make radiant the garment of my soul, O Giver of Light, and save me. . . .

Come, ye believers, let us work diligently for the Master; for he distributes wealth unto his servants. Let each of us according to our ability, increase the gifts of grace twofold. (Tuesday) . . .

Rich men have turned poor and gone hungry; but they that seek the Lord shall not be deprived of any good things (Psalms 33 from Septuagint)

(from the Bridegroom Matins & the Pre-Sanctified Liturgies of Holy Monday, Tuesday, & Wednesday)

Let the brother in humble circumstances glory in his high position; and let the rich man glory in his humiliation, because like flowering grass he will pass away. (James 1:9-10)

O Bridegroom, brilliant in Thy beauty above all mankind, who didst call us to the spiritual banquet of Thy chamber, cast away from me the likeness of the rags of iniquity, by participation in Thy Passion and adorn me with the robe of Thy beauty, and distinguish me as a brilliant guest in Thy kingdom, for Thou only art compassionate. (Tuesday Matins, from the Aposticha)

From the Antiochian Orthodox Christian Archdiocese website- Begin Holy Week with a holy act http://www.antiochian.org/node/17595 Also see, Passion Week: An Explanation (note the Bridegroom Orthros Services Mon.-Wed.) http://www.antiochian.org/1175027131 

1 Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. 3 And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” 4 All this was done that it might be fulfilled which was spoken by the prophet, saying:
      5 “ Tell the daughter of Zion,
      ‘ Behold, your King is coming to you,
      Lowly, and sitting on a donkey,
      A colt, the foal of a donkey.’”    

The Orthodox Christian Gospel reading for Palm Sunday stops at verse 11. But it is extended here for consideration of this divine truth,

that just as the poor widow, in giving her two mites, (which are roughly equivalent to pennies) gave more than all those who simply gave out of their abundance, (their “overflow,” so to speak) the praises of those who are the more simple among us, whether children or not, who are not eloquent, intelligent, prominent, or influential - as well as those whose voices would not make them candidates for a choir- are treasured by our Lord in a way that conventional human reckonings do not fathom. The Lord sees the heart.